Friday, April 28, 2017

The Spiritual Combat- PRAYER

WE HAVE SHOWN that distrustfulness of self, confidence in God,
and proper
application of the faculties of the soul are the indispensable weapons
of conquest in the spiritual combat. Yet a far more important weapon is
prayer, since by it are obtained, not only the above-specified virtues,
but everything requisite for our salvation. Prayer is the channel of
all
Divine grace; by it God is compelled, as it were, to grant us the
strength
of Heaven, and destroy by our weak hands the fiercest of our foes. But
in order to receive full benefit from our prayer, the following method
should be observed:

1. We must desire sincerely to serve God with ardent fervor in
the manner
most agreeable to Him; and this desire will be enkindled within our
breasts
if we consider three things attentively. The first is that
Almighty
God deserves our homage and service by reason of the excellence of His
sovereign being, His goodness, beauty, wisdom, power, and His
ineffable,
infinite perfection. The second is that God in Heaven became
man
on earth to consecrate a life of thirty-three years to the cause of our
salvation. He condescended to dress our wounds with His own hands, and
heal them, not with oil and wine, but with His own precious blood and
immaculate
body, torn and disfigured by cruel whips, thorns, and nails. The third
point is our realization of the obligation to observe His
law, and
discharge every duty, since this is the only way we can expect to
triumph
over the devil, to become masters of ourselves, and children of God.
2. We must have a vibrant, living faith and a firm confidence
that God
will not refuse the assistance necessary to serve Him faithfully and
work
out our salvation. A soul rekindled with this holy confidence is like a
sacred vessel, into which Divine Mercy pours the treasures of His
grace;
and the larger the vessel, the greater the abundance of Heavenly
blessings
it receives through prayer. For how can God, Whose power is limitless,
and Whose goodness is alien to all deception, ever refuse His gifts to
those whose petitions He has encouraged, and whose perseverance and
faith
He has promised to reward with the blessings of the Holy Spirit?
3. But our motive for prayer must be the will of God rather
than the
will of self. We must apply ourselves to this divinely appointed duty
because
He has commanded it, and we must wish no more than that which is in
utter
conformity to God's plan. Thus, our intention will not be to make the
Divine
will subservient to our own, but rather, to transform the human will so
that it is in complete harmony with the Divine. The reason for this
humble
accedence to the Divine will is the perversity of our own, tainted as
it
is with a blind self-love. Guided by ourselves alone, we would err and
stumble, but the will of God, essentially just and holy, cannot be
mistaken.
Thus the will of God should be the will of men, since not to follow the
former is to go astray. Let us, then, be most solicitous that all our
petitions
be agreeable to God, and if doubts arise concerning the concurrence of
the human with the Divine, let a humble submission to Divine Providence
accompany our requests. If, however, the things we ask are, by their
very
nature, pleasing to Him, such as grace, virtue, etc., then let us beg
them
with a view to pleasing and serving His Divine Majesty, rather than for
any other consideration, however creditable.
4. If we wish our prayers to be efficacious, our actions must
suit the
petitions, and we must exert much energy in making ourselves worthy of
the favors we ask. For prayer and interior mortification are
inseparable,
and he that seeks a particular virtue, without making a serious effort
to practice it, only tempts God.
5. Before we ask anything of God, we ought to thank Him most
humbly
for the innumerable benefits He has graciously bestowed upon us. Let us
say to Him: "O Lord, Who after creating me, didst mercifully pay the
price
of my redemption, delivering me from the fury of myriad enemies, come
now
to my assistance; and forgetting my past ingratitude, bestow upon me
this
favor I now ask."
If, however, at the very time we seek to attain a particular
virtue,
we find ourselves tempted to the contrary vice, let us thank God for
granting
us the opportunity of practicing the virtue in question, and look upon
the occasion as a favor.
6. As the entire force and efficacy of prayer is attributed
solely to
the goodness of God, at the conclusion of our petitions we should
constantly
remember the merits of our Savior's life and passion, and His promise
to
graciously hear our requests, with one or the other of these sentences:
a) "I beseech Thee, O Lord, through Thy infinite mercy, to
grant my
petition."
b) "Through the merits of Thy Son, bestow this favor on me."
c) "Be mindful, O God, of Thy promises, and hear my prayers."
Again, we may have recourse to the intercession of the blessed
Mother
and the other Saints; for they prevail much with God, Who is pleased to
honor them, in proportion to the honor they accorded Him on earth.
7. We must persist in prayer, since God certainly cannot
overlook our
humble perseverance. For if the pleadings of the widow in the Gospel
prevailed
with the wicked judge, how can our pleadings be ignored by God, Who is
infinitely good? Thus, although our favors may not be immediately
granted,
and may even appear to be ignored by God, we must not lose our
confidence
in His infinite goodness, nor desist from prayer. For God possesses
both
immense power and will to grant us those things conducive to our
ultimate
welfare. Therefore, if we are not wanting in ourselves, we shall
inevitably
obtain what we ask for, something better, or perhaps both. As for the
rest,
the more we churlishly think ourselves slighted by God, the more we
should
hold ourselves in contempt. But in considering our misery, we should
contemplate
the Divine mercy, and far from lessening our confidence in Him, we must
increase it; for the steadier we remain in situations attended by fear
and diffidence, the greater will be our merit.
Finally, let us never cease to thank God, blessing equally His wisdom,
His goodness, His charity, whether He grants or refuses our petition.
Whatever
happens, let us be undisturbed, con- tented and resigned to divine
Providence
in all things.

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St. Bernard:

Go forth confidently then, you knights, and repel the foes of the cross of Christ with a stalwart heart. Know that neither death nor life can separate you from the love of God which is in Jesus Christ, and in every peril repeat, "Whether we live or whether we die, we are the Lord's." What a glory to return in victory from such a battle! How blessed to die there as a martyr! Rejoice, brave athlete, if you live and conquer in the Lord; but glory and exult even more if you die and join your Lord. Life indeed is a fruitful thing and victory is glorious, but a holy death is more important than either. If they are blessed who die in the Lord, how much more are they who die for the Lord!

How secure, I say, is life when death is anticipated without fear; or rather when it is desired with feeling and embraced with reverence! How holy and secure this knighthood and how entirely free of the double risk run by those men who fight not for Christ! Whenever you go forth, O worldly warrior, you must fear lest the bodily death of your foe should mean your own spiritual death, or lest perhaps your body and soul together should be slain by him.

Indeed, danger or victory for a Christian depends on the dispositions of his heart and not on the fortunes of war. If he fights for a good reason, the issue of his fight can never be evil; and likewise the results can never be considered good if the reason were evil and the intentions perverse. If you happen to be killed while you are seeking only to kill another, you die a murderer. If you succeed, and by your will to overcome and to conquer you perchance kill a man, you live a murderer. Now it will not do to be a murderer, living or dead, victorious or vanquished. What an unhappy victory--to have conquered a man while yielding to vice, and to indulge in an empty glory at his fall when wrath and pride have gotten the better of you!

But what of those who kill neither in the heat of revenge nor in the swelling of pride, but simply in order to save themselves? Even this sort of victory I would not call good, since bodily death is really a lesser evil than spiritual death. The soul need not die when the body does. No, it is the soul which sins that shall die.

The knight of Christ, I say, may strike with confidence and die yet more confidently, for he serves Christ when he strikes, and serves himself when he falls. Neither does he bear the sword in vain, for he is God's minister, for the punishment of evildoers and for the praise of the good. If he kills an evildoer, he is not a mankiller, but, if I may so put it, a killer of evil. He is evidently the avenger of Christ towards evildoers and he is rightly considered a defender of Christians. Should he be killed himself, we know that he has not perished, but has come safely into port.

Once he finds himself in the thick of battle, this knight sets aside his previous gentleness, as if to say, "Do I not hate those who hate you, O Lord; am I not disgusted with your enemies?" These men at once fall violently upon the foe, regarding them as so many sheep. No matter how outnumbered they are, they never regard these as fierce barbarians or as awe-inspiring hordes. Nor do they presume on their own strength, but trust in the Lord of armies to grant them the victory.

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Saint Athanasius

"May God console you! ... What saddens you ... is the fact that others have occupied the churches by violence, while during this time you are on the outside. It is a fact that they have the premises – but you have the Apostolic Faith. They can occupy our churches, but they are outside the true Faith. You remain outside the places of worship, but the Faith dwells within you. Let us consider: what is more important, the place or the Faith?The true Faith, obviously. Who has lost and who has won in the struggle – the one who keeps the premises or the one who keeps the Faith? True, the premises are good when the Apostolic Faith is preached there; they are holy if everything takes place there in a holy way ..."You are the ones who are happy; you who remain within the Church by your Faith, who hold firmly to the foundations of the Faith which has come down to you from Apostolic Tradition. And if an execrable jealousy has tried to shake it on a number of occasions, it has not succeeded. They are the ones who have broken away from it in the present crisis. No one, ever, will prevail against your Faith, beloved Brothers. And we believe that God will give us our churches back some day. "Thus, the more violently they try to occupy the places of worship, the more they separate themselves from the Church. They claim that they represent the Church; but in reality, they are the ones who are expelling themselves from it and going astray. Even if Catholics faithful to Tradition are reduced to a handful, they are the ones who are the true Church of Jesus Christ."